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Answer: The earliest source of the practice to recite Hnhl is Massechet Sofrim (20:4), an early, post-Talmudic work. While many early Rishonim (including the Rambam) do not mention the practice, the Maharam Meirutenburg and his students (see Rosh, Shabbat 2:8) helped make it mainstream, so that it is accepted by the Shulchan Aruch (Orach Chayim 676:4) and practiced by all eidot.
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The Shulchan Aruch describes it as after the berachot and lighting, but does not say after how much lighting. The Maharshal (Shut 85) posits that Hnhl is after the first candle, which is the main mitzva. The Pri Megadim (676, MZ 5) demonstrates that the beracha relates to all of the candles, and therefore sees it is as a problematic break before the mitzva is complete. The main answer is that after a beracha takes effect on the beginning, primary fulfillment of the mitzva, speaking to help enhance the continued fulfillment of the mitzva is fine. This concept finds expression regarding bedikat chametz (Shulchan Aruch, OC 432:1; Mishna Berura 432:6) and shofar blowing (Shulchan Aruch, OC 592:3; Mishna Berura 592:14). The Mishna Berura (676:8) cites both opinions (after the first candle, after the last) as legitimate, but the main practice (which the Pri Megadim concedes), is to recite Hnhl after lighting the first candle, accompanying the lighting of the other candles.
I did not find poskim discussing multiple lighters. Does each lighter recite Hnhl in its regular place, or is there one recitation and when? Let it be clear that regarding this far from critical practice (see Aruch Hashulchan, OC 676:8), there are many legitimate and practiced permutations on timing, and I do not mean to oppose them. We will focus on what logic based on the concepts may suggest, rather than what one should do.
The basic content of Hnhl is twofold: 1. The candles are an expression of thanks to and praise of Hashem; 2. The candles may not be used for another purpose other than looking at them. This may suggest that a main goal of Hnhl is to remind oneself/others not to benefit from the light because the candles were lit for the mitzva (see Moadim L’Simcha II:4). According to that, reciting Hnhl after the first candle could be to reduce the chance of benefitting at that stage. If so, the first person likely should recite it out loud after his first candle. However, it seems more likely that the recitation’s main purpose is to put the lighting into perspective – it is instituted to praise Hashem for saving our ancestors in their battle against the Greeks (ibid.; Minchat Shlomo II:58). According to that, it is done after the first candle to give correct perspective in the midst of the lighting. Since we do not recite it before the lighting but as we are doing it, it makes sense that everyone recite it as he lights.
Presumably, either way, we would not want to wait until the last lighting to recite Hnhl, which many people do (Harav Mordechai Willig told me he recommends saying it only after the last person lights his first candle.) The idea of waiting can be justified by the concept that the lightings constitute a joint lighting of the household. One such indication is that one candle for the household is essentially enough; another is the Rambam’s opinion of mehadrin min hamehadrin (Chanuka 4:1; admittedly, few do so) that one person lights candles corresponding to the number of people in the household.
While all permutation are fine, the following appeals to me – the first lighter recites it out loud for all; other lighters recite for themselves; at the end, all (including any non-lighters) do it festively.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
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Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
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The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
